British Popular Customs, Present and Past / Illustrating the Social and Domestic Manners of the People. Arranged According to the Calendar of the Year.

March 18.] SHEELAH’S DAY.

March 18.]

SHEELAH’S DAY.

IRELAND.

The day after St. Patrick’s Day is “Sheelah’s Day,” or the festival in honour of Sheelah. Its observers are not so anxious to determine who “Sheelah” was as they are earnest in her celebration. Some say she was “Patrick’s wife,” others that she was “Patrick’s mother,” while all agree that her immortal memory is to be maintained by potations of whisky. The shamrock worn on St. Patrick’s Day should be worn also on Sheelah’s Day, and on the latter night be drowned in the last glass. Yet it frequently happens that the shamrock is flooded in the last glass of St. Patrick’s Day, and another last glass or two, or more, on the same night deluges the over-soddened trefoil. This is not “quite correct,” but it is endeavoured to be remedied the next morning by the display of a fresh shamrock, which is steeped at night in honour of “Sheelah” with equal devotedness.—Every Day Book, vol. ii. p. 387.

March 19.] MAUNDY, OR CHARE THURSDAY.

March 19.]

MAUNDY, OR CHARE THURSDAY.

The day before Good Friday is termed Maundy Thursday, because, says the British Apollo (1709, ii. 7), on this day our Saviour washed his disciples’ feet, to teach them the great duty of being humble; and therefore he gave them a command to do as he had done, to imitate their Master in all proper instances of condescension and humility. The origin, consequently, of this custom is of very great antiquity, and, unlike many other ceremonies connected with the Church before the Reformation, remains in existence in a modified form up to the present day. The original number of poor persons whose feet were washed by the king or queen was thirteen, but this number was afterwards extended so as to correspond with the age of the reigning sovereign.

Matthew Paris mentions Maundy money, and the Benedictional of Archbishop Robert at Rouen, a manuscript of the 10th century, cap. xxix., contains a “Benedictio ad mandatum ipso die” (Archæologia, vol. xxiv. p. 119), and Wlnothus, Abbot of St. Alban’s, ordained a daily performance of the mandate. In other houses it was customary to wash the feet of as many poor people as there were monks in the convent, on Holy Thursday, and on Saturday before Palm Sunday: the day of the latter ablution received the name of mandatum pauperum, to distinguish it from the Mandati Dies. During the ceremony the whole choir chanted the words of Christ, “Mandatum novum do vobis” (“A new commandment I give unto you”). Du Cange quotes from the life of St. Brigida by Chilienus:

Archdeacon Nares, however, apparently following Spelman and Skinner whose opinion is adopted by Junius, in opposition to Minsheu, says that this day is so named from the maunds, in which the gifts were contained, and he maintains that maund is a corruption of the Saxon mand, a basket.

The glossographer on Matthew Paris explains the word mandatum, to be alms, from the Saxon Mandye, charity. Somner has no such word in his Dictionary; and it seems more probable that Maunday Thursday has originally been Mandate Thursday; Mandati Dies being the name where the Saxon mands were totally unknown.

Ælfric, Archbishop of Canterbury, having employed the Latin name of this day, Cœna Domini, gives these directions to the Saxon priests: “On Thursday you shall wash the altars before you celebrate mass, otherwise you must not. After vespers you must uncover the altars and let them remain bare until Saturday, washing them in the interior. You shall then fast until nones. Imple mandata Domini in cœna ipsius. ‘Do on Thursday as our Lord commands you;’ wash the feet of the poor, feed and clothe them; and, with humility, wash your feet among yourselves as Christ himself did, and commanded us so to do.” On the whole there seems to be no reason to doubt that the name maundy is derived from the mandate obeyed on this day.

The bread given to the poor on Maundy Thursday was named mandate bread, mandati panes, in the monasteries; as the coin given was called mandate money.—Med. Ævi Kalend. i. 183-185.

One of the earliest instances on record of a monarch observing this custom, and which is the more curious as it shows that the practice of regulating the amount of the dole given on Maundy Thursday by the age of the king was then in existence, is preserved in the “Rotulus Misæ, or role of the wardrobe expenses of the 14th year of King John,” in which there appears an item of “fourteen shillings and one penny, for alms to thirteen poor persons, every one of whom received thirteen pence at Rochester, on Thursday, in Cœna Domini” (Holy Thursday), John having then reigned thirteen complete years.

In the wardrobe expenses of Edward I. we find money given on Easter eve to thirteen poor people whose feet the Queen had washed; which latter custom is said to have been performed by the sovereign so late as the reign of James II.—Thoms, Book of the Court, 1844, p. 311.

Henry VII. gave, when thirty-eight years old, thirty-eight coins and thirty-eight small purses to as many poor people:

“March 25. To thirty-eight poor men in almes, £6 0s. 4d. For thirty-eight small purses, 1s. 8d.

There are several entries for the Maundy in the “Privy Purse expenses” of this sovereign, as in 1496:

“April 10. For bote hire for the Maundy and the kinges robe, payed by John Flee, 4s.”

The order of the Maundy, as practised by Queen Elizabeth in 1579 is here given—(from No. 6183, Add. MSS. in the British Museum):

“Order of the Maunday made, at Greenwich,
19th March 1579, 14 Elizabeth.”

“First.—The hall was prepared with a long table on each side, and formes set by them; on the edges of which tables, and under those formes were lay’d carpets and cushions for her Majestie to kneel when she should wash them. There was also another table set across the upper end of the hall somewhat above the foot pace, for the chappelan to stand at. A little beneath the midst whereof, and beneath the said foot-pace, a stoole and cushion of estate was pitched for her Majestie to kneel at during the service time. This done the holy water, basons, alms, and other things being brought into the hall, and the chappelan and poor folks having taken the said places, the laundresse, armed with a faire towell, and taking a silver-bason filled with warm water and sweet flowers, washed their feet all after one another and wiped the same with his towell, and soe making a crosse a little above the toes kissed them. After hym, within a little while, followed the sub-almoner, doing likewise, and after him the almoner himself also. Then, lastly, her Majestie came into the hall, and after some singing and prayers made, and the gospel of Christ’s washing of his disciples’ feet read, 39 ladyes and gentlewomen (for soe many were the poor folks, according to the number of the yeares complete of her Majesties age), addressed themselves with aprons and towels to waite upon her Majestie; and she, kneeling down upon the cushions and carpets under the feete of the poore women, first washed one foote of every one of them in soe many several basons of warm water and sweete flowers, brought to her severally by the said ladies and gentlewomen; then wiped, crossed, and kissed them, as the almoner and others had done before. When her Majestie had thus gone through the whole number of 39 (of which 20 sat on the one side of the hall, and 19 on the other), she resorted to the first again, and gave to each one certain yardes of broad clothe to make a gowne, so passing to them all. Thirdly; she began at the first, and gave to each of them a pair of gloves. Fourthly; to each of them a wooden platter, wherein was half a side of salmon, as much ling, six red herrings and lofes of cheat bread. Fifthly; she began with the first again, and gave to each of them a white wooden dish with claret wine. Sixthly; she received of each waiting-lady and gentlewoman their towel and apron, and gave to each poor woman one of the same, and after this the ladies and gentlewomen waited no longer, nor served as they had done throughout the courses before. But then the treasurer of the chamber, Mr. Hennage, came to her Majestie with thirty-nine small white purses, wherein were also thirty-nine pence (as they saye) after the number of yeares to her Majestie’s saide age, and of him she received and distributed them severally. Which done she received of him soe many leather purses alsoe, each containing 20sh. for the redemption of her Majestie’s gown, which (as men saye) by ancient order she sought to give some of them at her pleasure but she to avoid the trouble of suite, which accustomablie was made for that preferment, had changed that reward into money, to be equally divided amongst them all, namely, 20sh. a piece, and she also delivered particularly to the whole company. And so taking her ease upon the cushion of estate and hearing the quire a little while, her Majestie withdrew herself and the companye departed, for it was by that time the sun was setting.”

Charles II. observed this custom, as we find in a letter preserved in the Rawdon Letters, p. 175:

“On Thursday last his Majesty washed poor men’s feet in the Banquetting House, an act of humility used by his predecessors on Maundy Thursday to as many poor men as he had lived years. To each poor man he gave two yards of cloth for a coat, three ells of linen for a shirt, shoes, stockings, two purses, the one with thirty-three pence, the other with twenty pence, one jole of ling, one jole of salmon, a quantity of red and white herrings, one barrel with beer, and another with wine, with which they drank his Majesty’s health. The queen did pay the same observance to several women about one of the clock at St. James.”

After these illustrations of the ceremonies formerly observed in the distribution of the royal alms on Maundy Thursday, it becomes interesting to witness those which obtain at the present time.

The following is taken from the Times newspaper (April 6th, 1871):

“Those ancient and royal charities designated the Queen’s Maundy were distributed yesterday in Whitehall Chapel during Divine service with the customary formalities, to fifty-two aged men and fifty-two aged women, the number of each one corresponding with the age of her most gracious Majesty.

At three o’clock a procession, consisting of a detachment of the yeomen of the guard under the command of a sergeant-major (one of the yeomen carrying the royal alms on a gold salver), the Rev. Dr. Jelf, D.D., Sub-Almoner, Mr. Joseph Hanby, Secretary and Yeoman of the Royal Almonry, and his Assistant, Mr. John Hanby, accompanied by senior children from the National Schools in the parish of St. John the Evangelist and St. Margaret, Westminster, who had been selected to participate in this privilege for their good conduct, proceeded from the Almonry office, in Scotland Yard, to the Chapel Royal, Whitehall.

The arrival of the procession having been signified to the Hon. and Very Rev. the Dean of Windsor, Lord High Almoner, and to the Sub-Dean of the Chapels Royal, they, preceded by Mr. Chapman, Sergeant of the Vestry, met it at the entrance, and took their places immediately after the yeoman of the guard bearing the salver with the royal alms.

The whole procession then advanced in the following order:

The procession having passed up the centre aisle to the steps of the altar, the Lord Almoner, the Sub-Almoner, and the Sub-Dean, and those forming the procession having taken their assigned places on either side of the chapel, the royal alms being deposited in front of the royal closet, the afternoon service (a special service for the occasion) was read by the Rev. Dr. Vivian, senior priest in waiting, commencing with the Exhortation, Confession, Absolution, &c. Then followed the

Then were read two prayers composed for the occasion, after which followed the prayer for the Queen, and so on to the end.”

The minor bounty and royal gate alms, &c., were, in accordance with ancient usage, distributed at the Almonry Office, in Scotland Yard, on Friday and Saturday in the past week, and on Monday and Tuesday during the current week, to aged, disabled, and meritorious persons who had been previously recommended by the clergy of the various parishes in and round London.

There were over four thousand persons relieved.

The selections were made by the Lord High Almoner, assisted by the Rev. Dr. Jelf, D.D. The payments were conducted by Mr. Joseph Hanby, secretary and yeoman of Her Majesty’s Almonry in ordinary, who has officiated on these occasions since Easter, 1812, inclusive.—See also the True Briton, 1801.

In Nares’ Glossary (1859, vol. i. p. 151) occurs the following article:

“Chare Thursday.—The Thursday in Passion week, corrupted, according to the following ancient explanation, from Shear Thursday, being the day for shearing, or shaving, preparatory to Easter. Called also Maundy Thursday:

“‘Upon Chare Thursday Christ brake bread unto his disciples, and bade them eat it, saying it was his flesh and blood.’—Shepherd’s Kalendar.

“‘If a man asks why Shere Thursday is called so, ye may say that in holy Chirche it is called Cena Domini, our Lordes Super day. It is also in Englyshe called Sher Thursday, for in old faders dayes the people wolde that day shere theyr hedes, and clippe theyr berdes, and poll theyr hedes, and so make them honest agenst Ester day. For on Good Fryday they doo theyr bodyes none ease, but suffre penaunce in mynde of him that that day suffred his passyon for all mankynde. On Ester even it is time to here theyr service, and after service to make holy daye.

“‘Then, as Johan Bellet sayth, on Sher Thursday a man sholde so poll his here, and clype his berde, and a preest sholde shave his crowne, so that there sholde nothynge be between God and hym.’”—Festival, quoted by Dr. Wordsworth, in Eccles. Biog. vol. i. p. 297.

In Brand’s Pop. Antiq. (revised by Sir Henry Ellis), London, 1841, in the chapter headed “Shere Thursday, also Maundy Thursday,” the same derivation is given; and in one of the notes, a passage is quoted from the Gent. Mag. (July 1779, p. 349), in which the writer says:

“Maundy Thursday, called by Collier Shier Thursday, Cotgrave calls by a word of the same sound and import, Sheere Thursday. Perhaps—for I can only go upon conjecture—as shear means purus, mundus, it may allude to the washing of the disciples’ feet (John xiii. 5., et seq.), and be tantamount to clean. See 10th verse, and Lye’s Saxon Dictionary v. Scip. If this does not please, the Saxon scipan signifies dividere, and the name may come from the distribution of alms upon that day, for which see Archæol. Soc. Antiq., vol. i. p. 7, seq.; Spelman, Gloss. v. Mandatum; and Du Fresne, vol. iv. p. 400. Please to observe, too, that on that day they also washed the altars, so that the term in question may allude to that business.—See Collier’s Eccles. History, vol. ii. p. 157.”

Chare Thursday, however, says Dr. Hahn (N. & Q. 3rd S. vol. viii. p. 389), is the correct expression, and has nothing whatever to do with shearing or sheer, or scipan. Shere is only a corruption of chare = char, care, or carr.

In Germany Passion Week is called Charwoche, and Good Friday Charfreitag. But in former times Char was prefixed to every day of Passion Week, and we find Charmontag (Chare Monday), Chardienstag (Chare Tuesday), &c. The origin of Chare Thursday is therefore evident. Char is an old German word signifying luctus, solicitudo; Goth. kar, kara; Old Saxon cara; O.-H.-G. chara; Anglo-Saxon cearu, caru, allied to Latin cura, &c.[27]

The original signification chare having become obsolete, a word of similar sound was substituted in its place, and hence Shere Thursday.

Middlesex.

Robert Halliday, by his will, dated 6th May, 1491, gave estates in the parish of St. Leonard, Eastcheap, London, the rents to be applied to various purposes, and, amongst others, five shillings to the churchwardens yearly, either to make an entertainment among such persons of the said parish of St. Clement, who should be at variance with each other, in the week preceding Easter, to induce such persons to beget brotherly love amongst them; or if none should be found in the said parish, then to make an entertainment with the said five shillings, at the tavern, amongst the honest parishioners of the said parish on the day of our Lord’s Supper, commonly called Shere Thursday, that they might pray more fervently for the souls of certain persons named in his will.—Edwards, Old English Customs and Charities, 1842, p. 146.

By indenture, bearing date 11th April, 1691, John Hall, granted a messuage, in the parish of St. Martin Ongar, to Francis Kenton and another, in trust to pay out of the rents thereof, amongst other sums, ten shillings a year, to the churchwardens of the parish of St. Clement, Eastcheap, London, on the Thursday next before Easter, to provide two turkeys for the parishioners, to be eaten at their annual feast, called the reconciling or love feast, usually made on that day. The house is in the possession of the Weavers’ Company, who make the payment for the turkeys annually.—Ibid. p. 60.

Northumberland.

The Thursday before Easter is called Bloody Thursday by some of the inhabitants of this and the neighbouring county of Yorkshire.—N. & Q. 1st S. vol. x. p. 87; 4th S. vol. v. p. 595.

March 20.] GOOD FRIDAY.

March 20.]

GOOD FRIDAY.

The term Good Friday is erroneously said to be peculiar to the English Church; but it is certainly an adoption of the old German Gute Freytag, which may have been a corruption of Gottes Freytag, God’s Friday, so called on the same principle that Easter Day in England was at one period denominated God’s Day.

In a manuscript homily, entitled Exortacio in die Pasche, written about the reign of Edward IV., we are told that the Paschal Day “in some place is callede Esterne Day, and in sum place Goddes Day.”—Harl. MSS. Cod. id. fol. 94.

Another MS. quoted by Strutt (Horda Angel-Cynna, vol. iii. p. 175) says it is called Good Friday, because on this day good men were reconciled to God. The length of the services in ancient times on this day, occasioned it to be called Long Friday, the Lang Frigdæg of the Anglo-Saxons, which they probably received from the Danes, by whom at the present time the day is denominated Lang Freday.—Med. Ævi Kalend. 1841, vol. i. p. 186.

The old ceremony of Creeping to the Cross on Good Friday is given from an ancient book of the ceremonial of the Kings of England, in the Notes to the Northumberland Household Book. The usher was to lay a carpet for the king to “creepe to the Crosse upon.” The Queen and her ladies were also to creepe to the Crosse.

In an original Proclamation, black letter, dated 26th February, 30th Henry VIII., in the first volume of a Collection of Proclamations in the archives of the Society of Antiquaries of London (p. 138), we read:

“On Good Friday it shall be declared howe creepyng of the Crosse signifyeth an humblynge of ourselfe to Christe before the Crosse, and the kyssynge of it a memorie of our redemption made upon the Crosse.”

Anciently it was a custom with the kings of England on Good Friday to hallow, with great ceremony, certain rings, the wearing of which was believed to prevent the falling sickness. The custom originated from a ring, long preserved with great veneration in Westminster Abbey, which was reported to have been brought to King Edward by some persons coming from Jerusalem, and which he himself had long before given privately to a poor person, who had asked alms of him for the love he bare to St. John the Evangelist. The rings consecrated by the sovereign were called “Cramp-rings,” and there was a special service for their consecration.

Andrew Boorde, in his Breviary of Health, 1557, speaking of the cramp, says, “The Kynge’s Majestie hath a great helpe in this matter in halowyng crampe-ringes, and so geven without money or petition.”

Good Friday has now almost ceased to be considered a fast by a great number of people. By many indeed its solemn significance is by no means neglected; but while these attend the churches others make high holiday. On this day excursion trains begin running, foot-races are advertised, donkeys and gipsy drivers make their first appearance for the season on heaths and commons, and Cornish and Devonshire wrestlers struggle for muscular triumphs in the presence of excited multitudes.—N. & Q. 5th S. vol. i. p. 261.

In many parts a small loaf of bread is baked on the morning of Good Friday, and then put by till the same anniversary in the ensuing year. This bread is not intended to be eaten, but to be used as a medicine, and the mode of administering it is by grating a small portion of it into water and forming a sort of panada. It is believed to be good for many disorders, but particularly for diarrhœa, for which it is considered a sovereign remedy. Some years ago, a cottager lamented that her poor neighbour must certainly die of this complaint, because she had already given her two doses of Good Friday bread without any benefit.—Brand, Pop. Antiq. 1849, vol. i. p. 155; see N. & Q. 3rd S. vol. iii. pp. 262, 263; see also p. 157.

In London, and all over England (not, however, in Scotland), the morning of Good Friday is ushered in with a universal cry of Hot cross buns! A parcel of them appears on every breakfast-table. It is rather a small bun, more than usually spiced, and having its brown sugary surface marked with a cross. The ear of every person who has ever dwelt in England is familar with the cry of the street bun-vendors:

The following lines are taken from Poor Robin’s Almanac for 1733:

It seems more than probable that the cross upon the Good Friday bun is intended to remind the devout of a Saviour’s sufferings. The following extract in illustration of the ancient name and use of the bun is from Bryant’s Analysis of Ancient Mythology, 1807, vol. i. pp. 371-373: “The offerings which people in ancient times used to present to the gods were generally purchased at the entrance of the Temple, especially every species of consecrated bread, which was denominated accordingly. One species of sacred bread which used to be offered to the gods was of great antiquity, and called Boun. Hesychius speaks of the Boun, and describes it as a ‘kind of cake with a representation of two horns.’” Julius Pollux mentions it after the same manner, “a sort of cake with horns.” It must be observed, however, as Dr. Jamieson remarks, that the term occurs in Hesychius in the form of βους, and that for the support of the etymon Bryant finds it necessary to state that “the Greeks, who changed the nu final into a sigma, expressed it in the nominative βους, but in the accusative more truly βουν.” Winckelman relates this remarkable fact, that at Herculaneum were found two entire loaves of the same size, a palm and a half, or five inches in diameter; they were marked by a cross, within which were four other lines, and so the bread of the Greeks was marked from the earliest period.—Med. Ævi Kalend. vol. i. p. 187.

The Romans divided their sacred cakes with lines intersecting each other in the centre at right angles, and called the quarters Quadra.

In the North of England a herb-pudding, in which the leaves of the passion-dock (Polygonum Bistorta) are a principal ingredient, is an indispensable dish on this day. The custom is of ancient date, and it is not improbable that this plant, and the pudding chiefly composed of it, were intended to excite a grateful reminiscence of the Passion, with a suitable acknowledgment of the inestimable blessings of the Redemption.—Brand, Pop. Antiq. 1849, vol. i. p. 150.

Bedfordshire.

A yearly contribution is made of one quarter of wheat, one quarter of barley, and one quarter of beans, by the proprietor of the great tithes of the parish of Eaton Bray, to be distributed among the poor of the parish on Good Friday. The great tithes of Eaton Bray are vested in the Master and Fellows of Trinity College, Cambridge, by whose lessee the quantity of grain above specified is regularly supplied; the whole of which is distributed on Good Friday by the churchwardens and overseers, among poor persons selected by them, in proportion to their several wants and necessities.—Old English Customs and Charities, p. 33.

Berkshire.

John Blagrave, by will dated 30th June, 1611, devised to Joseph Blagrave and his heirs a mansion-house in Swallowfield, and all his lands and messuages in Swallowfield, Eversley, and Reading, on condition that they should yearly, for ever, upon Good Friday, between the hours of six and nine in the morning, pay 10l., in a new purse of leather, to the mayor and burgesses, to the intent that they should provide that the same should yearly be bestowed in the forenoon of the same day in the following manner, viz., twenty nobles to one poor maiden servant who should have served, dwelt, and continued in any one service within any of the three parishes of Reading, in good name and fame, five years at the least, for her preferment in marriage; and to avoid partiality in the choice, he ordered that there should be every Good Friday three such maidens in election, to cast and try by lot whose the fortune should be, and that of those three one should be taken out of each parish, if it could be, and that every fifth year one of the three should be chosen from Southcote, if any there should have lived so long; and that there should be special choice of such maids as had served longest in any one place, and whose friends were of least ability to help them. That ten shillings should be given on the same day to the preacher of St. Laurence for a sermon; and that afterwards there should be twenty shillings given to threescore of the poorest householders of the same parish who should accompany the maiden to whom the lot had fallen home to her dwelling-place, and there leave her with her purse of twenty nobles. That the ringer should have three shillings and fourpence to ring a peal till the same maiden reached home.—Old English Customs and Charities, p. 147.

Devonshire—Dorsetshire.

In some parishes in these counties the clerk carries round to every house a few white cakes as an Easter offering; these cakes, which are about the eighth of an inch thick, and of two sizes—the larger being seven or eight inches, the smaller about five in diameter—have a mingled bitter and sweet taste. In return for these cakes, which are always distributed after Divine service on Good Friday, the clerk receives a gratuity according to the circumstances or generosity of the householder.—Book of Days, vol. i. p. 426.

Essex.

In the centre of Waltham Church, and suspended from the ceiling, there formerly was a large and handsome brass chandelier, which had thirty-six candles, and used to be lighted up only on the evening of Good Friday, when the church was thronged with persons from the surrounding parishes for miles, who were chiefly attracted by the singing of the parish choir, at that time deservedly in repute. The chandelier was removed in effecting the restoration of the church.—Maynard, History of Waltham Abbey, 1865, p. 40.

Lancashire.

The practice of eating fig-sue is prevalent in North Lancashire on Good Friday. It is a mixture consisting of ale, sliced figs, bread, and nutmeg for seasoning, boiled together, and eaten hot like soup.—N. & Q. 3rd S. vol. p. 221.

If an unlucky fellow is caught with his lady-love on this day in Lancashire, he is followed home by a band of musicians playing on pokers, tongs, pan-lids, etc., unless he can get rid of his tormentors by giving them money to drink with.—N. & Q. 1st S. vol. ii. p. 516.

In some places in this county, Good Friday is termed “Cracklin Friday,” as on that day it is customary for children to go with a small basket to different houses, to beg small wheaten cakes, which are something like the Jews’ Passover bread, but made shorter or richer, by having butter or lard mixed with the flour. “Take with thee loaves and cracknels” (1 Kings, xiv. 3).—Harland and Wilkinson, Lancashire Folk-Lore, 1867, p. 227.

Lincolnshire.

In Glentham Church there is a tomb with a figure known as Molly Grime. Formerly this figure was regularly washed every Good Friday by seven old maids of Glentham, with water brought from Newell Well, each receiving a shilling for her trouble, in consequence of an old bequest connected with some property in that district. About 1832 the custom was discontinued.—Old English Customs and Charities, 1842, p. 100.

Isle of Man.

Good Friday is in some instances superstitiously regarded in the Isle of Man. No iron of any kind must be put into the fire on that day, and even the tongs are laid aside, lest any person should unfortunately forget this custom and stir the fire with them; by way of a substitute a stick of the rowan tree is used. To avoid also the necessity of hanging the griddle over the fire, lest the iron of it should come in contact with a spark of flame, a large hammock or soddog is made, with three corners, and baked on the hearth.—Train, History of the Isle of Man, 1845, vol. 2, p. 117.

Middlesex.

It was for a considerable period customary on Good Friday for a sermon to be preached in the afternoon at St. Paul’s Cross,[28] London, the subject generally being Christ’s Passion. The Lord Mayor and Aldermen usually attended.

At the church of All Hallows, Lombard Street, a sermon is preached every Good Friday in accordance with the directions of the will of Peter Symonds, dated 1587. Gifts, also, are distributed, consisting of a new penny and a packet of raisins, to a certain number of the younger scholars of Christ’s Hospital.—City Press, April 12th, 1873.[29]

Just outside the church of St. Bartholomew-the-Great, Smithfield, the rector places twenty-one sixpences on a gravestone, which the same number of poor widows pick up. The custom is nearly as old as the church, and originated in the will of a lady, who left a sum of money to pay for the sermon, and to yield these sixpences to be distributed over her grave. As however, her will is lost, and her tomb gone, the traditionary spot of her interment is chosen for the distribution, a strange part of the tradition being that any one being too stiff in the joints to pick up the money is not to receive it.—Ibid.

On Good Friday the Portuguese and South American vessels in the London Docks observe their annual custom of flogging Judas Iscariot. The following extract is taken from the Times (April 5th, 1874):—“At daybreak a block of wood, roughly carved to imitate the Betrayer, and clothed in an ordinary sailor’s suit, with a red worsted cap on its head, was hoisted by a rope round its neck into the fore-rigging; the crews of the various vessels then went to chapel, and on their return, about 11 a.m., the figure was lowered from the rigging, and cast into the dock, and ducked three times. It was then hoisted on board, and after being kicked round the deck was lashed to the capstan. The crew, who had worked themselves into a state of frantic excitement, then with knotted ropes lashed the effigy till every vestige of clothing had been cut to tatters. During this process the ship’s bell kept up an incessant clang, and the captains of the ships served out grog to the men. Those not engaged in the flogging kept up a sort of rude chant intermixed with denunciations of the Betrayer. The ceremony ended with the burning of the effigy amid the jeers of the crowd.”

There is an indorsement on one of the indentures of gift to the parish of Hampstead stating that £40 had been given by a maid, deceased, to the intent that the churchwardens for the time being should provide and give to every one—rich and poor, great and small, young and old persons—inhabiting the parish, upon every Good Friday yearly for ever, one halfpenny loaf of wheaten bread.—Old English Customs and Charities, p. 16.

Oxfordshire.

Formerly, at Brazen-nose College, Oxford, the scholars had almonds, raisins, and figs for dinner on Good Friday, as appears by a receipt of thirty shillings, paid by the butler of the College, for “eleven pounds of almonds, thirty-five pounds of raisins, and thirteen pounds of figs, serv’d into Brazen-nose College, March 28th, 1662.”—Pointer’s Oxoniensis Academia, 1749, p. 71.

Surrey.

A custom, the origin of which is lost in the obscurity of time, prevails in the neighbourhood of Guildford of making a pilgrimage to St. Martha’s (or Martyr’s) Hill on Good Friday. Thither from all the country side youths and maidens, old folks and children, betake themselves, and gathered together on one of the most beautiful spots in Surrey, in full sight of an old Norman Church which crowns the green summit of the hill, beguile the time with music and dancing. Whatever the origin of this pilgrimage to St. Martha’s, it is apparently one that commends itself to the taste of the present generation, and is not likely to die out with the lapse of years, but to increase in popular estimation as long as the green hill lasts to attract the worshippers of natural beauty, or to furnish the mere votaries of pleasure with the excuse and the opportunity for a pleasant holiday.—Times, April 18th, 1870.

Sussex.

At Brighton, on this day, the children in the back streets bring up ropes from the beach. One stands on the pavement on one side, and one on the other, while one skips in the middle of the street. Sometimes a pair (a boy and a girl) skip together, and sometimes a great fat bathing-woman will take her place, and skip as merrily as the grandsire danced in Goldsmith’s Traveller. They call the day “Long Rope Day.” This was done as lately as 1863.—N. & Q. 3rd S. vol. iii. p. 444.

Worcestershire.

The parish church at Leigh is decked on this day with “funereal yew.” The same custom exists also at Belbroughton in the same county.—N. & Q. 2nd S. vol. i. p. 267.

Yorkshire.

In East Yorkshire it was customary to keep a hot-cross-bun from one Good Friday to the next, as it was reputed not to turn mouldy, and to protect the house from fire. Presents of eggs and buns are made on this day.—N. & Q. 4th S. vol. v. p. 595.

WALES.

At Tenby, as late as the end of the last century, the old people were in the habit of walking barefooted to the church—a custom continued from times prior to the Reformation. Returning home from church they regaled themselves with hot-cross-buns, and having tied a certain number in a bag, they hung them up in the kitchen, where they remained till the next Good Friday for medicinal purposes, the belief being that persons labouring under any disease had only to eat of a bun to be cured.

About this time many young persons would meet together to “make Christ’s bed.” This was done by gathering a quantity of long reed-leaves from the river, and weaving them into the shape of a man; they then laid the figure on a wooden cross in a retired part of a field or garden, where they left it. This custom is perhaps derived from an old popular popish custom of burying an image of Christ on Good Friday, which is described in Barnabe Googe’s translation of Nao-Georgus:

—Mason, Tales and Traditions of Tenby, 1858, p. 19.

IRELAND.

In the midland districts of Ireland, viz., the province of Connaught, on Good Friday, it is a common practice with the lower orders of Irish Catholics to prevent their children having any sustenance, even to those at the breast, from twelve o’clock on the previous night to the same hour on Friday, and the fathers and mothers will only take a small piece of dry bread and a draught of water during the day. It is a common sight to see along the roads between the different market towns, numbers of women with their hair dishevelled, barefooted, and in their worst garments: all this is in imitation of Christ’s Passion.—Every Day Book, vol. ii. p. 411.